Scriptural Sanctification - Media Sabda Org

"Strengthened with might by His Spirit in the inner man"; "strong in the Lord, and in the power
of His might"; "filled with all the fullness of God"; "the exceeding greatness of His power to usward
who believe"; "a glorious Church, not having spot or wrinkle or any such thing; "sanctified wholly,"
"preserved blameless," etc. As weakness, impurity, and sin resulted from the loss of the Spirit, so
purity, strength, and love are involved in the restoration of that Spirit to the soul, and in proportion
to the extent or fullness of His restoration.
In this view of the matter, the most striking peculiarity or attribute of depravity is spiritual
weakness and death, from which result corruption and sin. We see also that the chief difference
between regeneration and sanctification lies in the measure of the Spirit of life, health, strength, and
purity that comes into the believer's nature or life when these works are wrought. May we not say
that, in its last analysis, it is in the measure of strength, or of Himself, that the Spirit imparts to him
-- a strength that involves or secures the healing and cleansing of the soul from the disease and
impurity of depravity, and the keeping of it healthy and clean? In regeneration, the gift of this Spirit
of life and health and strength seems to be only partial; in sanctification, it seems to be full. After
regeneration, one realizes His possession, in some measure, of the Spirit of life and love, of purity
and power; but there is also a feeling of spiritual weakness, and of incompleteness in the work
wrought in the soul. In sanctification, there is a consciousness of strength and of completeness in the
work accomplished within by the Spirit of life and power: "Ye are complete in him." The feeling of
emptiness and dissatisfaction -- "the aching void within" -- with more or less of doubt and fear and
unrest, is displaced by one of fullness and satisfaction, of assurance and rest -- of absolute freedom
from the feeling of condemnation, fear, and doubt, together with the possession, if not the
consciousness, of "power" to keep clean -- a power that frees us from the weakness, disease, and
feeling of evil tempers -- spiritual depravity -- from everything in the heart that is contrary to love.
And we think this view of the matter is in harmony with the general teaching of the Scriptures as
to human weakness and divine strength.
1. This is seen in Paul's assurance that man's realization of his weakness -- subjective faith -- is
a condition of God's impartation to him of His grace and strength: "When I am weak, then am I
strong"; "my strength is made perfect in weakness"; "I rather glory in my infirmities, that the power
of Christ may rest upon me," etc. Here the apostle gives the recognition of His weakness as the
condition of His triumph, through divine strength, over self and suffering and sin.
2. He teaches elsewhere that divine strength will enable him to do as well as suffer all that is
required of him. His Lord had said, "Without me ye can do nothing," but he triumphantly declares,
"I can do all things through Christ which strengtheneth me."
3. In His epistles to regenerate men he over and over again, especially in his prayers, refers to their
need of divine strength, and prays that they might be "strengthened," "confirmed," "established," and
"settled" in the way of obedience and righteousness. He regarded them as "babes" in knowledge and
strength, who needed "Christ, the power of God and the wisdom of God," to take possession of them
-- enthrone himself in their hearts -- and become their wisdom and strength. To quote all such
passages from Paul would be to transcribe a large proportion of His epistles, especially to the
Ephesians and Colossians.